開元釋教錄 18.8.3

18.8.3

Jueding zuifu jing (Sūtra on Determining Transgressions and Blessings), 1 fascicle (The Fajing Catalogue calls it Huifa jing; the Renshou Catalogue says 2 fascicles).
Qingli youzui jing (Sūtra on Emotionally Departing from Sins and Transgressions), 1 fascicle (titled Qingli youzui jing, final chapter).
Shaoxiang zhouyuan jing (Incense-Burning Dhāraṇī and Aspiration Sūtra), 1 fascicle (one title calls it Zhouyuan jing).
Anmu zhou jing (Tomb-Securing Dhāraṇī Sūtra), 1 fascicle (The Fajing Catalogue calls it Anmu shenzhou jing; the Changfang Catalogue says it was composed by Daobei of the Xiao Qi).
Guan Yueguang pusa ji (Record of Contemplating Candraprabha Bodhisattva), 1 fascicle (some titles have the word 'jing' [Sūtra]).
Fobo ji (Record of the Buddha's Bowl), 1 fascicle (some call it Record of the Buddha's Bowl: The Great Flood in the Jiashen Year and Candraprabha Bodhisattva Matters).
Miledid jiaojing (Sūtra on Maitreya's Descent to Teach), 1 fascicle (sometimes placed after the Record of the Bowl).
Jiushiliu zhong dao jing (Sūtra on the Ninety-Six Kinds of Ways), 1 fascicle (The Fajing Catalogue calls it Jiushiwu zhong dao jing; the Renshou Catalogue says 2 fascicles, fully titled Spurious Miscellaneous Divine Dhāraṇī Sūtra on Eliminating Ninety-Five Heterodox Ways).
The above twelve works of scriptures and records Sengyou's catalogue notes as follows: 'Some are contrary to doctrine and principle, or their language and verses are shallow and vulgar; hence they are entered into the catalogue of doubtful works, in the hope of weeding out the tares and chaff to make manifest the Dharma jewel.' (You's catalogue also has Guanding yaoshi jing, 1 fascicle, stating it was compiled and extracted from scriptures by Huijian in the Song dynasty. As this sūtra was originally drawn from the Abhiṣeka-sūtra and has already undergone four translations in the old and new versions, it has been removed from the catalogue of spurious texts.)
Tiwei Boli jing (Trapuṣa and Bhallika Sūtra), 2 fascicles (Composed by the northern monk Tanqing in the time of Emperor Wu of Song. Formerly there was a separate 1-fascicle Tiwei jing, which is entirely different from this in genuineness).
Baoce jing (Precious Cart Sūtra), 1 fascicle (also called Miaohao baoce jing; composed by the śramaṇa Tanbian of Huaizhou in the Northern Kingdom, and revised by the monk Daoshi of Qingzhou).
The fourteen works in sixteen fascicles listed from the Bhikṣu yinggong jing down are spurious texts found in the catalogue of Sengyou of the Liang. You's catalogue states in brief: 'I, Sengyou, have collated and inspected the various scriptures and broadly gathered together their agreements and differences, evaluating them against the sūtras and vinaya, and have found much that is suspect. The purport and essence of true scriptures are harmonious, deep, and far-reaching, whereas fraudulent writings are shallow, mixed, and confused in phrasing and sense; jade and stone, cinnabar and purple, have nowhere to hide their true forms. I now distinguish what is suspect and annotate them in this catalogue; spurious compositions of recent times are also appended at the end. All of them rely upon miscellaneous scriptures to fabricate titles of their own. Looking outward, one does not hear of their traveling to the Western Regions; looking inward, one sees no Western guest who undertook the translation. "Thus have I heard" arises from domestic doors and windows; approvals issue solely from private minds. To deceive and mislead later students is truly enough to chill the heart! Having witnessed and heard this with my own eyes and ears, how could I dare remain silent? Alas, let future generations take heed and examine this!' (You's catalogue also contains the Putifuzang fahua sanmei jing, 1 fascicle, and the Zhongjing yaolan fajie ershiyi shou, 1 fascicle, both stated to have been composed by the śramaṇa Daohuan. According to the Changfang and other catalogues, Daohuan produced other spurious scriptures, so these are catalogued together below).
Jiushang jing (Sūtra of the Nine Injuries), 1 fascicle (Changfang says it appears in the Bie lu).
Putifuzang fahua sanmei jing (Bodhi-Merit-Treasury Transformation-Samādhi Sūtra), 1 fascicle (Changfang says it appeared in the reign of Emperor Wu, found in the Sanzang ji and Baochang's catalogue).
Qifo geshuo jie jing (Sūtra on the Gāthās Spoken Severally by the Seven Buddhas), 1 fascicle (Changfang says it appears in the Wu lu).
Shen zizhi shen jie jing (Gāthā Sūtra on Deep Self-Knowledge of the Body), 1 fascicle (Changfang says it appears in the Wu lu; You says it is an anonymous translation).
Zhongjing yaolan fajie ershiyi shou (Twenty-One Dharma Gāthās of the Essential Compendium of Various Sūtras), 1 fascicle (Composed in the third year of Tianjian of the Liang; appears in the Sanzang ji and Changfang's catalogue).
The above five works in five fascicles: the Changfang Catalogue states that they were composed by the śramaṇa Shi Daobei of the Xiao Qi. Daobei later changed his name to Daohuan. Although they appear across various catalogues, they are all annotated under doubtful scriptures. They are now arranged following the old classification. (In the Changfang Catalogue, Daobei also has the Anmu zhou jing, 1 fascicle. Although You's catalogue does not list the author's name, as it has already been shown in the spurious catalogue, it is not repeated here).
Jingtu jing (Pure Land Sūtra), 7 fascicles (Produced in the first year of Yongyuan of the Xiao Qi, when she was nine years old).
Baoding jing (Precious Pinnacle Sūtra), 1 fascicle (Produced in the first year of Yongyuan, when she was nine years old).
Zhengding jing (Right Pinnacle Sūtra), 1 fascicle (Produced in the first year of Yongyuan, when she was nine years old).
Fahua jing (Lotus Sūtra), 1 fascicle (Produced in the first year of Yongyuan, when she was nine years old).
Shengman jing (Śrīmālā Sūtra), 1 fascicle (Produced in the first year of Yongyuan, when she was nine years old).
Yaocao jing (Medicinal Herbs Sūtra), 1 fascicle (Produced in the second year of Yongyuan, when she was ten years old).
Taizi jing (Prince Sūtra), 1 fascicle (Produced in the second year of Yongyuan, when she was ten years old).
Jiayebo jing (Kāśyapa Sūtra), 1 fascicle (Produced in the second year of Yongyuan, when she was ten years old).
Boluonai jing (Vārāṇasī Sūtra), 1 fascicle (Produced in the first year of Zhongxing, when she was twelve years old).
Uloubin jing (Uruvilvā Sūtra), 1 fascicle (Produced in the first year of Zhongxing, when she was twelve years old).
Yiyi jing (Augmenting Intention Sūtra), 2 fascicles (Produced in the first year of Tianjian of the Liang, when she was thirteen years old; Zhiyuan recorded it).
Borede jing (Attaining Wisdom Sūtra), 2 fascicles (Produced in the first year of Tianjian, when she was thirteen years old; Zhiyuan recorded it).
Huayan yingluo jing (Avataṃsaka Necklace Sūtra), 1 fascicle (Produced in the first year of Tianjian, when she was thirteen years old; Zhiyuan recorded it).
Chusheng shizihou jing (Lion's Roar of the Emerging Vehicle Sūtra), 1 fascicle (Produced in the third year of Tianjian, when she was fifteen years old).
Yutuowei jing (Yutuowei Sūtra), 1 fascicle (Produced in the Huaguang Hall of the Palace in the fourth year of Tianjian, when she was sixteen years old).
Anahan jing (Anāgāmin Sūtra), 2 fascicles (Produced in the fourth year of Tianjian, when she was sixteen years old).
Miaoyin shizihou jing (Wondrous Sound Lion's Roar Sūtra), 3 fascicles (Produced in the fourth year of Tianjian, when she was sixteen years old).
Youdan jing (Udumbara Sūtra), 1 fascicle.
Miaozhuangyan jing (Wondrous Adornment Sūtra), 4 fascicles.
Weimo jing (Vimalakīrti Sūtra), 1 fascicle.
Xu qishi jing (Preface on Seven Lifetimes Sūtra), 1 fascicle.
The above twenty-one kinds of scriptures, totaling thirty-five fascicles, as listed above, amount to thirty-four fascicles. Sengyou's Liang Catalogue states: 'Produced by Nizi, the maiden daughter of Jiang Mi, Erudite of the National University at the end of the Qi. Initially, when Nizi was still in her childhood, she would sometimes close her eyes, sit quietly, and recite these scriptures, claiming either to have ascended to heaven or to have received them by divine bestowal. Her utterances were fluent and unimpeded, as if from habitual practice in a past life. She had people transcribe them, and after a short while she would stop. After intervals of ten days or a month, she would resume as before. Clergy and laity in the capital all spread word of this wonder. His Present Majesty ordered her into his presence and questioned her in person regarding the circumstances; she replied according to the facts, no differently from an ordinary person. Yet she had devout faith in the true Dharma and practiced pure conduct from youth; when her parents wished to marry her off, she took an oath refusing them. Later she went forth from home under the name Sengfa, residing at Qingyuan Temple. When I, Sengyou, was collecting canonical works and investigating strange reports, this matter occurred before my own ears and eyes, and I went to request sight of them. Her family kept them secret and concealed, refusing to show them to me; I obtained only the Miaoyin shizihou jing in three fascicles to place in the catalogue of doubtful scriptures. This nun died in the third month of the [seventh] year of Tianjian. An enthusiast obtained her texts and commentaries; what she produced from first to last was determined to be over twenty fascicles. Her maternal uncle Sun Zhi considered them genuine scriptures, circulated notices to solicit conversions, and collected and copied them; having been set to brush and paper, they were bound to survive in the world. Formerly, at the end of the Jian'an reign of the Han, the wife of a certain Mr. Ding of Jiyin suddenly fell as if struck by illness and could speak foreign tongues; she then asked for paper and brush and composed foreign script by herself. Furthermore, there were foreigners from the Western Regions who saw this writing of hers and said it was a scriptural prophecy. Looking back into antiquity, such things are not unprecedented. However, as the meaning does not stem from the Golden Mouth, nor is there a master to translate, holding both acceptance and rejection in mind, I append them to the category of doubtful works.' (Fei Changfang considered this to have had an origin in past karmic habituation and placed them in the orthodox catalogue; the Renshou and Neidian catalogues, on the grounds that they were not translated from Indic originals, compiled them under spurious works. Following the determinations of the Renshou and other catalogues, they are now also compiled among the spurious).